Chart 5: Author

Kala Sarpa Yoga chart 5

Kala Sarpa Yoga, chart 5

Tales of the kāla sarpa/amṛta yoga are always best told through personal experience. As seen from the chart of this scribe, all the planets are placed between Rāhu and Ketu, and Ketu leads the pack of planets causing kāla amṛta yoga. The yoga occurs along the third/ninth axis showing that the issues of dharma, father, education, etc. would be the problem, just as in the third case example. Just as in the previous case Sun is in trines to Rāhu in the ninth showing that the native would disregard the father’s advice, yet be very respectful towards father as ātmakāraka is in the ninth house.

Mars and Saturn don’t influence the ninth through conjunction, but ninth lord is joined Saturn showing disappointment on part of the father. This scribe after completing his secondary education was unmotivated to continue his studies. Instead he sought to further his understanding of spirituality, and was considering all other studies as useless. The fourth house is the seat of formal (apara) studies and its lord Saturn is combust by its conjunction with the Sun in navāmśa. Since Rāhu also lords the fourth house in raśi the scene is set for disillusionment in formal studies, especially since the kāraka Mercury is placed in the fourth (education/studies) from Rāhu.

The issues took its height in his 21st year (Venus progression over Ketu), where after completing a mediocre year in software programming, this scribe decided to discontinue his studies and learn Jyotish and other occult studies, much to the parents dismay. Here we see that whilst the formal studies (fourth house) discontinued, instead the informal ones (fifth house) continued. Fifth lord is Jupiter joined Mercury which is a yoga for learning from the tradition (Jupiter). This occurs in the twelfth house and the native travelled abroad to learn Jyotish and tour the world for conferences. Mercury and Jupiter are the twelfth and sixth lords from ātmakāraka and shows the blessings of Viṣṇu and Brahmā would be on the native in this pursuit, but the involvement of Brahmā shows that this decision was made out of weakness, and that this scribe at that time felt burdened by his formal studies and sought to avoid the harsh truth that he had made some large blunders in his studies.

Unfortunately, Rāhu is in the sixth from arūḍha lagna and being the ātmakāraka can make a person take very strong and fanatical stands with the excuse of God and spirituality as their backing.

During the sabbatical this scribe was fortunate enough to learn various sadhanas which he practiced diligently under his Guru’s guidance. Rāhu in the ninth house as ātmakāraka will always protect the Guru, just as Saturn ātmakāraka in the lagna will always ensure strong spiritual ideals and make the person a brāhmaṇa doing good for society. These sadhanas were taught to this scribe with specific focus on breaking the kāla amṛta yoga in his chart. Here is the analysis of these remedies:

Agni sadhana: Sun represents the deity Agni according to Paraśara, and among the planets breaking the kāla amṛta yoga, only Sun in the lagna is doing so. During this time the native understood the need for him to write articles more seriously and compile them for the sake of teaching. Sun is the tenth lord and thus knowledge of karmayoga is granted as a result. As Agni is the Adhi-devata of the Sun, it promises the beginning/initiation (adhi=first) of all works/karma.

Bagalāmukhī sadhana: Mars represents the deity Bagalāmukhī and with the exchange between Sun in the lagna and Mars in the tenth house, the native was initiated into this sadhana to imbibe this scribe with more discipline and character. It was a tough sadhana but paid of in a great way to give this scribe a better direction in life, especially in matters of education and career. It was due to this sadhana that the native became more settled in life and also decided to finish his education.

In matters of the ninth house and education Jupiter’s blessings are required. When progressed Jupiter arrived at Rāhu during the 25th year, this scribe entered into a serious relationship and felt the need to complete his formal studies. A book was also written and published during this time, and a stable astrological practice continued as a result. This scribe married one year later and is doing very well in his studies seeking to finish in the near future.

The full completion of Venus’ twelve year cycle of the kāla amṛta yoga is expected to come in the 32nd year of this scribe.


As evident, most of the cases of kāla amṛta/sarpa yoga cause delays and in some few cases also a complete denial of professional pursuit, until the issue is remedied. The cases cited above are the lucky ones, whilst many soul’s lives are quite trapped by the yoga and have yet to find any relief or stability in their life as a result. Due to the intense grasp of the nodes on the chart, some say that the leading node in the yoga (Rāhu for kāla sarpa, and Ketu for kāla amṛta) act as a temporary ātmakāraka until the yoga reaches its culmination.

It should be observed however that the kāla sarpa/amṛta yoga actually eclipses the soul/ātmakāraka temporarily and for this reason the ātmakāraka appears to be one of the nodes. In fact what is really happening is that just as Viṣṇu upholds the ātma in the form of an ātmalinga and sustains its existence, Ananta/Sesa naga upholds Viṣṇu. Thus just as if Viṣṇu were to remove the sustenance of the atma, it would die, so also if Ananta were to turn his head away then even Viṣṇu the Ista devata cannot help. This is the essence of the kāla sarpa/amṛta yoga.

Ananta is worshipped by ALL the Mahāvidya, hence all those planets joined the nodes, or first/seventh houses actually are the Mahāvidyā helping the native out of the grasp of the kāla sarpa/amṛta yoga. Worship of the Mahāvidya is thus essential to ensure the foundation for good things to come in life. The native sees their worship of the Ista devata prospering and all the happiness in life is secured.

Taking this knowledge to heart we must realize the importance of our own mother in flesh and blood, and how her blessing is in fact a manifestation of the Mahāvidyā through our karma. So do well in remembering your mother once in a while and asking for her blessing… om matre namah.

||om tat sat||